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Garland of Grace 



OR 



man's ilni^mal Possessions 




n 



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times Qarland of Grace 



OR 



man's Universal Possessions 



BY 



GEORGE CHAINEY 

President of Mahanadm School of Interpretation 
Burnett, California 



SUBJECTS 

OPENING THE IV AY, EARTH, WATETi, AIR, Fl^iE, 

ELECTRICITY, ETHE%, TIME, ETERNITY 

FORM, AMBROSIA, MAN AND GOD 

Printed and Distributed by Charles Gardner 
943 Fourth St., San Diego, Cal. 

COPYRIGHT 1918 






Jlhtrt G. %ogfrs 

Printer 
San Diego, Calif » 



SfP 25 19,8 
©CI.A50383r> 



.. n 1 



UJ 



Foreword 



OPENING THE WAY. 

Before showing what our Universal Posses- 
sions are and in what sense they are from 
Eternity of God's giving, and of Time and 
man's improving, it is necessary to prepare the 
Way of the Lord before Him. 

Before all things the student must have an 
open mind toward all truth, and an earnest de- 
sire for the very fullness of Divine Life and 
Knowledge. 

As long as the mind is shut up to some one 
religion, or to a part of one, it is useless to talk 
of the final things. No one is ready for the 
immortal possessions, and the City of God — the 
Cosmic Consciousness — whose Religion has not 
become inclusive of all Religions. This does 
not mean non-relationship to some special form 
of faith. Many still remain connected with a 
reUgious organization who, at the same time, 
only regard it as one of the many forms of 
association that are the offspring of man's de- 
sire for friendly relations with others. 

5 



Whether belonging to a church or not, the 
true attitude towards them is one of posses- 
sion. They are for man, not man for them. In 
this sense, while belonging to none, all belong 
to you. 

The final Religion of man must include all 
the Religions. With this hospitality of mind 
there must be the turning of the desire of life 
towards the Spiritual and Divine, as well as 
to the natural and human. If the ideal of life 
does not include God as well as man, I shall 
seem to you only as one who dreams. I have 
no condemnation for those who are as yet, un- 
desirous of God. God has been so misconceived 
and misrepresented that the true hunger of 
God is often a rejection of the idea of God as 
commonly taught. 

The Living God has no condemnation for 
those who cannot find Him. God is hidden and 
undiscoverable by mind alone, that man may 
have the strength that comes of searching and 
finding Him by living up to his own loftiest 
ideals of Truth and Love. 

When the seeker is ready. He who seemed to 
be the unknowable is found and known. Those 
who have found God are the Awakened. The 
spiritual world is no longer a state entirely 
apart and unknown from the natural. The 



world is on the eve of a great spiritual awaken- 
ing. Man is waking up to the fact that God 
is, and that He is knowable, even as man is 
knowable. This discovery is made by the open- 
ing in man of a state of Cosmic Consciousness 
in Sight, Hearing, and Touch of the spiritual 
world. 

The people and things seen in dream and 
vision are the people and direct creation of 
God. In this way, God thinks and feels Him- 
self into man. In this way the life of God in all 
its many attributes is passing over into the 
life of man. This is the language by which 
God speaks to man. This language is to be 
learned and the consequence of such growing 
intercourse is to be understood. 

The state of consciousness is the recovery of 
the lost bowers of Eden-delight. This is the life 
that is to redeem or clothe the abstract ideas of 
the mind with the living beauty of the soul. 
This is also the Living Word that is to beget, 
even in the body, the power of the Immortal 
Life. 

Life is the end of Life. Life rests upon food. 
This food is the very flesh and blood — form 
and substance — of the Living God. This man- 
ifestation of God is the Son of God. The con- 



tinual sacrifice of the form that other visions 
may come, is the death of the Son. The Blood 
of the Son — the Lamb of God that redeems the 
world — is this very life of vision. 

When man by knowledge of the works of 
God in nature and by actual experience of God 
in this life of the people and things of the 
Spirit, has drawn into his own life the Univer- 
sal Intelligence and Cosmic Consciousness of 
God so long, that they have become his own 
thought and consciousness, he will in the work 
of creation have no more need of the ministry 
of death. Then the spiritual force will be so one 
with the natural, that life of the body will be 
continually renewed. 

While many today have, in idea, caught a 
gUmpse of this law, it has yet to be justified in 
the visible power of Immortal Life. While it is 
right to recognize this as the goal, the way 
thereto is not by making this the end and ob- 
ject of life. Those who have found God have 
no fear to die as long as that is a necessary ser- 
vant of life. Those who are nearest to this goal 
think the least about it. Such are so given to 
all the many interests of the perfection of the 
natural in the spiritual and of the spiritual in 
the natural — to the life of each in all and of all 
in each, that they have no room for any desire 

8 



apart from the mighty Desire of God for the 
completion and perfection of the race. 

The Immortal Life of the Redeemed will 
come as the crown and fruit of all loyal and 
loving service. To draw this out and distin- 
guish it as the purpose of life is even to fail 
in comprehending the very nature of life. In 
order to gain our Universal Possessions we 
must learn to know and value every portion 
of the toil and pain of Time, for upon this spirit 
of labor and suffering has been placed the ini- 
quity, or onesidedness, of the natural without 
the spiritual and of the spiritual without the 
natural. 

First the natural, then the spiritual. The 
rich, strong, free, beautiful life of natural in- 
telligence and consciousness of the worth of 
the things of Time, is the only opening of the 
gates through which the final universal qual- 
ities are to come forth into manifestation. 

Many will seek these who have more need to 
be seeking how to live naturally and decently; 
how to take care of their bodies; feed their 
minds with the knowledge man has gained ; and 
to be kind and considerate towards those who 
stand in touch with them in the many human 
relations. Unless these qualities are gained, 
such need the dominance of some organized re- 

9 



ligion, and the ministry of the laws of man 
rather than the interpretation of the Mighty 
Law of God. 

These words are written for the beautiful, 
loving wives, and the gentle, strong husbands ; 
the lovers of all truth, and the true lovers and 
friends of our world. They are for the free 
and the brave; for the broad-minded and gen- 
erous-hearted ; those who feel they are the pro- 
duct of many lives and who have in them a 
deathless passion for all that pertains to earth 
and man, as well as to Heaven or God. 

These pages have been written, because in 
the process of a work of Interpretation of all 
sacred books through many years of fellowship 
with The Living God, many who have been 
brought into touch and sympathy with the wri- 
ter have become subject to this order of Cosmic 
Consciousness. 

It is believed that by this means the influ- 
ence of this work may be enlarged, and those 
who are seeking the way, be helped to find it. 
The words are not so much to teach you what 
I know as to help you to find out what you may 
know. 

Do not try to commit these things to memory, 
but rather to read them devotionally and then 
to watch for the stars to come out in the f irm- 

10 



ament of your own lives. Then, if in dream or 
vision you are perplexed, write and tell in what 
way, and a word of counsel, born of long expe- 
rience, may be just the thing you need. 

Above all things cast out fear, and do not ex- 
pect thin,gs to be easy. God makes this lan- 
guage dark and mysterious that we may have 
the growth that comes of learning to solve 
these miighty enigmas. He comes in the clouds 
of the dark and mysterious forms and yet these 
clouds are charged with the only living waters 
of consciousness that can make the earth — or 
intelligence of man — fruitful with the final and 
immortal life of God made manifest in the 
flesh. 



11 



Chapter I 



EARTH, OR THE STATE OF 
INTELLIGENCE. 

At the very basis of true Life and Knowl- 
edge are certain fundamental facts that are the 
dry bones or abstractions that must first be 
understood. 

As long as we read this word as pertaining 
to the material earth, the terra firma, our Bi- 
ble, and all other Bibles, must remain sealed to 
our understanding. 

The creation of the earth is the creation of 
intelligence in man. The entire man includes 
intelligence and consciousness. One is the mas- 
culine and the other the feminine. These are 
respectively land and water. 

We are dealing in this lesson with the dry 
land, or the masculine state. Before there was 
what we call intelligence, man existed in form. 
There were long periods of evolutionary devel- 
opment of the form of man, before man com- 
menced to be man in character. During this 
time self-knowledge and identity had not ap- 

12 



peared. Then the earth, or intellectual life, 
was without form and void. It is wrong to 
think that man has been evolved from the 
beast. Truth is yea and nay. It includes both 
the evolution of science, and the special or di- 
rect creation of theological teaching. This first 
state of man is made of the dust of the ground. 
It is an aggregation of trifles. Things that 
were first known without Revelation are 
brought together and seen as cause and effect, 
like the planting of a seed and the growth of a 
plant ; or the rubbing of two sticks and the pro- 
ducing of fire : so did intelligence begin. 

This state — not in one man but in all men — 
is called Adam — of the earth. This is the nat- 
ural man that is to be before the spiritual man. 
But while earth does not mean earth in the 
sense so long supposed, it will help us to under- 
derstand the nature of our dry land — or natu- 
ral intelligence, by studying it in its corres- 
pondence. While heaven, or revelation, is 
God's throne — or place of rest — ^the earth is 
God's footstool or place of understanding. The 
history of the intellectual life in man is exactly 
like that of the earth. At first there were no 
known boundaries — or divisions; or in the 
part, any apparent and known relation to the 
whole. Men lived on the products of the earth 

13 



long before they sought to cultivate and im- 
prove them. 

So man's intelligence was long without order 
or knowledge of the parts and their relation to 
the whole. 

The understanding of all the natural di- 
visions of our earth is not even yet complete. 
There are still parts that have not been sur- 
veyed or in any way influenced by man's ef- 
fort to improve. Even so we have not yet 
grasped nor subdued the fullness of our 
possible intellectual life. But there is a vast 
difference between the man who only knows 
one land, or the little valley in which he was 
bom, and the man who has traveled and com- 
prehended the great divisions and their natural 
relations to each other. So there is a vast dif- 
ference between the man who lives in some one 
little division of the intellectual Hf e and he who 
knows all the many great departments thereof. 

Intelligence has its great divisions like the 
great divisions of the material earth. There 
are spiritual modes of thought as well as ma- 
terial; moral as well as mental. 

We can think subjectively in the stillness or 
objectively in the state of material activity. We 
can think in relation to what is true or scien- 
tific and also as to what is right, moral and re- 

14 



ligious. All these great divisions pertain to 
even the natural state of intelligence. We can 
live on the wild and unimproved products of in- 
telligence or on the cultivated and improved. 
We can combine the useful with the beautiful 
by mingling fruit with flowers ; or we can de- 
vote our attention exclusively to one or the 
other. 

The earth has its great divisions and its 
small. It is owned by peoples in a general way 
and by individuals in a private sense. No mat- 
ter who owns the field and orders its culture, 
the result is general, and no man can individu- 
ally own the landscapes. 

In like manner, intelligence is both general 
and particular. Each one is enriched by the 
labors of the many; each separate field is join- 
ed to every other field. Man comes into his in- 
tellectual inheritance by recognizing the law of 
each in all, and all in each. All the wealth of 
the accumulating treasures of intelligence is 
yours in an individual sense, when you know 
how to claim such inheritance. When you 
think in harmony with this law, your soUtary 
thought will have in it the might of the uni- 
versal intelligence. To possess the all of intelli- 
gence you must first cultivate your own field 
in its relation to the universal life. You must 

15 



learn that there are others. You must get into 
the international, as well as the national spirit. 
You must get outside of the Religions into Re- 
ligion. You must improve your own in both ifs 
general and private states. 

You have no right to raise a crop of thistles 
because you love them: so you have no right 
to think alone of yourself and your own pleas- 
ures in what you read and in what you plant 
in the fields of your intellectual life. Those 
who do this have not yet become human and 
know nothing of their great possessions in the 
earth. 

Earth is unfruitful unless it is watered by 
the rains from heaven or by the stored up wa- 
ters through irrigation. In like manner life 
must be unfruitful unless it is married to con- 
sciousness. This may be by direct revelation 
or through the stored-up states of revelation, 
in drawing out and applying the spiritual mean- 
ing. 

As man to woman in all the many points of 
relationship, so is the dry land of intelligence 
to the flowing streams of consciousness. Each 
is destructive and wasteful without the other. 

These things will be considered further in 
the meaning of water. 

By glancing through the Bible you will see 

16 



how great an importance is attached to earth. 
God is the God of Heaven and Earth. To culti- 
vate the earth or intelUgence of eternal things 
to the destruction of life and labor in time is 
the act of Cain — possession. 

All the f amiUes of the earth are first blessed 
through Noah— the first state of hearing in the 
spiritual consciousness-and afterwards through 
Abraham — the next state of hearing in the 
actual waking and physical as well as spiritual 
consciousness. This is the improvement of 
every division of intelligence by revelation. The 
first earth is to be destroyed. This is a state 
of intelligence apart from conscious and intelli- 
gent revelation. 

The first purification of the earth is by the 
flood. This is the cleansing by consciousness. 
The last purification will be by fire. This is 
the dissolving power of man's strongest and 
most cultivated intelligence mingled with the 
fire of Divine Conscious Revelation. 

Then will come the new heavens and the new 
earth in which we shall possess everything 
that is spiritual naturally and everjrthing that 
is natural spiritually. 

To grasp this general idea of nature of rev- 
elation and of earth or intelligence is the first 
"great step in the comprehension and realization 

17 



of the whole meaning of existence. This is the 
first of our universal possessions. All that 
others know of truth will flow to you by a fixed 
law when you also know the truth. 

This is the only way that truth can give us 
freedom. 



IS 



Chapter II 

WATER. 

As dry land represents intelligence, so does 
water correspond with consciousness. The 
first is masculine and the last, feminine. Every- 
thing is perfect to that degree in which these 
states are both abundant and equal. The earth 
is only fruitful when the recipient of water, 
and the water is only saved from destructive- 
ness when bounded with a shore. Life in con- 
sciousness is more directly in touch with God 
than life in intelligence. The feminine is less 
benefited by direct culture than the masculine. 
It is, however, necessary to give much atten- 
tion to water. To apply it to land carelessly, 
contrary to law and direction, is an act of de- 
struction. The woman should ever be in sub- 
jection. The words of scripture about woman 
are never about woman in the objective sense, 
but always of woman in this true sense. 

Consciousness is the first to feel the moving 
of the Spirit. The Spirit moved, or brooded 

19 



upon the face of the waters. From this brood- 
ing came Light, or the Religious Life. 

This is before man is intelUgent. The earth 
or intelligence is a vast capacity all undevel- 
oped. It is without form and void. Animal 
states are before the human. These are more 
conscious than intelligent. The waters below 
are divided from the waters above. A divis- 
ion is placed between the lower and private con- 
sciousness of the individual and the higher 
and Universal Consciousness of God. These 
two can only come together after the lower 
has been rightly related to and blended with 
intelligence. During this separation the high- 
er is the recipient of all that is achieved 
in the many separate lives of each. When 
the division shall be taken away, man 
will find himself possessed of treasures un- 
dreamed of. The growth of knowledge of the 
third day of creation in the grass and trees 
can only be obtained by a separation between 
the land and the water. While the land is un- 
fruitful without water, the waters in them- 
selves increase abundantly. 

There is a vastness of life in Consciousness. 
Therein are great whales, or mysteries. From 
the water come the birds. Our heavenly forms 
of life first rise out of Consciousness. This is 

20 



true in material fact as well as in spiritual law. 
All natural history will become luminous when 
we know the law of correspondence. 

The earth becomes corrupt when only our 
lower sensuous consciousness is married by the 
sons of God. This corruption is the first per- 
ishable states of worship in sensuous orgies 
and cruel rites. These are, however, essential 
steps in the work of creation. Every expres- 
sion of religion will be at last justified. These 
are cleansed away by the blending of the High- 
er Consciousness with the lower, even though 
intelligence is submerged therein. This is the 
cleansing of the flood of Noah. This is the 
vast influence of the religious feelings that 
have risen above the highest mountains of in- 
telligence. 

The saving of Noah — rest; of Shem — name; 
of Ham — Swarthy; of Japheth — extender, and 
their wives, is the saving thereby of Hearing, 
Touch, Desire and Labor, with their corres- 
ponding states of Consciousness. From these 
our earth or intelligence will be peopled with 
states of religion that are as intelligent as they 
are conscious. 

When the spiritual people — the living forms 
of the spiritual state — are to be delivered out 
of oppression and bondage to mind, represented 

21 



by Egypt, the waters are turned into blood — 
or life. The rest and joy of life in Divine Illu- 
mination come after much service and toil of 
mind. 'The horse and his rider hath he thrown 
into the sea." Sometimes in the great wilder- 
ness of the uncultivated state of Revelation 
there is no water. This is an absence of Con- 
sciousness in the religious life of man. For a 
time we gain this refreshing by strife. We 
must gain it by command, before we can enter 
into the promised land of a state well watered 
both with springs from beneath and rains from 
heaven. Those who enter, of all the multitude 
brought out of Egypt, are Caleb — the dog of 
God, the faithful Spirit of Time; and Joshua, 
the son of Nun — continuation or Understand- 
ing that comes of long perseverance. 

Achsah — serpent, the mystery of religious 
consciousness in Light, becomes the bride of 
Othniel — Strength of God, for conquering Kir- 
jah-Sepher — book city. This is the victory 
over the letter. Achsah receives a portion of 
the southland, or the union of religion with 
mind. Because of this she asks for and ob- 
tains the upper and nether springs. It is only 
after much service in Time and perserverance 
to understand the spiritual meaning of exist- 
ence, that the religious hfe is intelligently en- 

22 



riched with the upper and lower states of con- 
sciousness together. 

To follow this subject of water through all 
Revelation, would be to comprehend the whole 
order of the evolution of Consciousness, both 
above and below. The final Consciousness is 
to be water turned into wine. This is the best 
brought forth at the last. This will be the add- 
ing to our outward consciousness the joy and 
reahzation of the Living Forms seen in trance 
and vision. In life they will be always present. 
This is the water that is to be in us, springing 
up into everlasting life. This is the water of 
Ufe that is to be accessible and free to all. 

At the last the man will not be without the 
woman, nor the woman without the man. When 
we cultivate the earth we cleanse our bodies 
with water. The disciples of Christ eat with 
unwashed hands because this is the time when 
Revelation becomes mixed with intelligence. 

For woman to teach, in the spiritual sense, is 
for Revelation to be unintelUgent. This is not 
suffered at the last. The final state of Revela- 
tion will be unveiled and clear in its meaning 
from the first. 

Consciousness is more than vision. It is also 
life and joy. You feel the things you see. 
Through Consciousness all heavenly and all 

28 



natural life are to pass into undivided posses- 
sion. 

, The great purpose of these essays is to help 
each to cultivate and understand Consciousness, 
This has two divisions. Intelligence in Con- 
sciousness and Consciousness in Intelligence. 
The first is to sleep and wake or to dream and 
know that you are dreaming and therein be- 
ing taught of God. The next is to wake and 
see visions with intelligence and without loss 
of the objective Consciousness. To reach these 
two in equilibrium is to be created in the image 
and likeness of God; for God is the Universal 
Intelligence and Cosmic Consciousness in per- 
fect balance. This is both personal and im- 
personal. In this realization of God are all the 
mingled delights of earth and heaven. 

Here is all sweet, beautiful intercourse o f 
love and friendship; all beauty of vision and 
Divine Song and Speech, with every ravishing 
pleasure of the sense of touch. In this realiza- 
tion is every delight of wit and humor, and far 
more pleasing entertainments than were ever 
put upon the stage, either in dramatic or oper- 
atic exhibitions. 

Herein all the things of earthly wealth and 
pleasure or Religion are blended together in a 
feast of fat things and of wine well preserved. 

24 



This double consciousness cannot be known by 
any until they are free from every limiting 
creed and cult, and have chosen for themselves 
the Religion that includes all Religions. 

This is the natural excellence to come before 
the Spiritual. 



25 



Chapter III 



AIR. 

In these essays it is impossible to more than 
put the right key into the hand of the reader 
and show the door leading to the long hidden 
treasure. 

The first point is to grasp and hold fast to 
the law of correspondence between natural and 
spiritual things. It is not the air that concerns 
us so much as what the air represents. The, 
air we mean, is the vast moving Life of Spirit^ 
in which we all live and move and have our be- 
ing. The common air is no freer than the com- 
mon Spirit. Air is no more necessary to life, 
than Spirit. No man can live without the ser- 
vice of each. 

The air is made up principally of oxygen and 
hydrogen. There are, however, seven other el- 
ements therein known to Science. Though air, 
when pure, is tasteless and odorless, it can be 
experienced by the sense of touch. Though un- 
seen, yet it is most manifestly real. Its works 



are many. It can be expanded and condensed* 
Science has reduced it even to a manageable 
liquid. Much of the work of the world by sea 
and land is done by the moving viewless air. It 
is also in the pharmacopaeia of every wise phy* 
sician. Many marvelous cures are wrought 
simply by a change of air. Some need to go 
from a warm climate to a cold one, or vice ver- 
sa ; while others need the help of the temperate 
zone. Some are helped by the moist salt breezes 
of the ocean side, while others need the dry and 
rarefied air of mountainous regions. 
The correspondences between air and Spirit are 
many. Though Spirit is unseen, yet is it made 
most real by the mighty v/orks it performs. The 
people who deny Spirit and would sweep the 
world free of its moving, mighty force, might 
as well deny the reality of the four winds, or 
seek to empty space of its contents. As air en- 
ters all space, abhorring a vacuum, so does 
Spirit enter every life, making man religious 
even against his will. The men who boast of an 
utter disregard towards spiritual things are yet 
in all they say even of protest, showing that 
they are influenced thereby. 

As no man can live and entirely dispense 
with air, so no man can live and shut himself 
altogether away from Spirit. In the air there 

27 



are no doubt, many powers and possibilities 
still undiscovered. So is it with Spirit. But 
the present is an age of discovery in this direc- 
tion. 

The wonders of hypnotism, telepathy, sug- 
gestion, spirit-power in healing, are even be- 
ginning to be on every lip. Having discovered 
that Spirit, like air, is, in a way, subject to 
man's direction, many are the charlatans and 
adventurers that are beginning to exploit it for 
selfish purposes. These, like spiders in spring- 
time, are spreading their nets on every bush to 
catch the unwary fly. The very name of Spirit 
is beginning to be brought into evil report by 
these blotches on the human face. These are, 
however, the result of ignorance and disease 
that will wholly disappear under healthy con- 
ditions. But of all the hideous and disagree- 
able sores ever brought forth on the body poli- 
tic of the religious world, this dealing in the 
power of the Spirit from a mere utilitarian 
basis will be the one that will cause us the most 
shame and the most stupendous labor to cast 
out of our sight. These will be the foulest lep- 
ers our Humanly Divine and Divinely Human 
nature will be called upon to make clean. 

The last mistake and error into which we 
can fall, is to assume to be the Masters instead 

28 



of the Servants of God. It seems that this 
also is, in a way, within the Divine Order and 
that we could only get into right relations with 
the power of the Spirit by first learning the 
wrong. The winds of life often blow contrary, 
and only by many a tack and delay can we 
reach the desired haven. 

In the life of the Spirit many are like those 
who need a change of air. They have been 
shut up too long in some little, close, narrow 
valley of a sect. They need to get up into the 
mountains or go where the great wide seas can 
beat upon their bodies and infuse into them 
their life-giving tonic. It is difficult to make 
a separate study of Air, because in the Spirit- 
itual Realm, air and revelation are often sy- 
nonymous. The birds of the air are the va- 
rious spiritual forms of life. The word trans- 
lated air is also sometimes translated heaven. 
The four winds or power of the Spirit, and the 
four winds of heaven, are the four great divis- 
ions of Revelation working in spirit, body, soul 
and mind. If every passage in the Bible touch-^ 
ing air or wind is studied with the help of this 
key, many things before unknown will be 
known. 

Man is to have dominion over the fowl of 
the air. Our true Intelligence is to understand 

29 



the things of the Spirit as well as the facts of 
the body. This understanding is to be by pairs 
or sevens, so are they taken into the ark. This 
is to know them, both inteUigently and con- 
sciously, according to the true relationship in 
the Wisdom of God of the heavens to the 
earth. There is a way in Truth not known even 
to the fowls of the air. This is the secret way 
of the double Hf e of nature and of Spirit. There 
are birds of the air that carry away our most 
secret thoughts. We cannot imprison them. 
Whatever we are in thought and desire, takes 
wing and proclaims the matter. He who can 
read the pictured heavens knows all things tak- 
ing place on the earth. Here we know and judge 
the place of every rehgious state. 

Among the things too wonderful for the Un- 
derstanding is the way of an eagle in the air. 
Only by actual experience in your own life can 
you have freedom in the very hf e of God. Satan, 
the Spirit of Light, is the Prince of the Power 
of the Air. The double tempting influence of 
Xight mingled with Darkness is borne every- 
where by the power of the Spirit. No one can 
escape out of this influence any more than he 
can escape out of space until he is bom of wa- 
ter and of the Spirit. To be born of water and 
the Spirit is to be consciously and intelligently 

30 



spiritual as well as physical. "The wind blow- 
eth where it listeth, and thou hearest the sound 
thereof, but canst not tell whence it cometh, 
and whither it goeth; so is every one that is 
bom of the Spirit/' The true realization of the 
Spiritual Life is ever private and individual. No 
one can say of another, "I did it." No one can 
say, 'It was by this teaching or that, this Re- 
ligion or another.'' 

In the true Life of the Spirit made familiar 
and real, all Religions will disappear in Relig- 
ion. Then the winds will cease to act contrary. 
They will be bottled up and subject to the com- 
mand of the wholly harmonious nature. 

This, however, is the ultimate goal. The 
first coming of the day of the Lord will be as a 
tempest. He will ride on the wings of the wind. 
All the narrow and one sided operations of the 
Spirit will be swept down by this greater 
strength. When the great time of moving out 
of the narrow into the universal comes, no 
petty lawless conception will be able to resist 
the Mighty Force with which the energy of the 
Spirit will shake the world prepared for Its 
coming. 

The perfect voice of God the unmanifest is 
not, however, in the strong wind, but in the 
voice of gentle stillness of the Soul's Peace to 

31 



come afterwards. The true relationship of the 
Master towards the Spirit is not one of control, 
but of service. He who is greatest in the Spirit 
is he who most serves the Eternal Purpose of 
God. If we would let the Hfe and power of the 
Spirit flow through us for the health and awak- 
ening of others we have but to make ourselves 
the willing instruments of Its Power. To be 
this, we must find and discover therein not 
alone the Impersonal but also the Personal God. 
The Spiritual force will act destructively and 
lead even to madness, until man ceases to put 
himself in the place of God. There is no 
healthy relation to Spirit without simple whole- 
hearted devotion to the Living God. He that 
becomes the Agent of Immortal Truth must 
himself be true. He that reveals God and be- 
comes a window in the Great Temple of the 
heavens and the earth, must have long loved 
and sought the Sacred Eternal Presence. 



82 



Chapter IV 



FIRE. 

What would our world be without fire? Its 
discovery must have been co-eval with the be- 
ginning of man's differentiation from the 
beast. 

Animals do many things that are wonderful 
and yet never discover nor employ this useful 
servant. It is only after that Something, which 
we call man, enters the scene that this great 
discovery is made. Though fire, as an element, 
is one of the chief agencies of progress in civ- 
ilization, it is not from its material side that we 
wish to study it. 

Fire bears an equally prominent part in the 
language of Divine SymboUsm. The first men- 
tion of fire in these writings is by implication 
in association with burnt-offerings. Fire in- 
cludes both light and heat. The fire of the altar 
is the union of religious light with the warmth 
and glow of love. There must be more than 
light or direction as to conduct in reUgion. It 

33 



must include the principle of love — the vital 
heat. The sacrifices of the earliest manifesta- 
tions of God are passed through the fire be- 
cause they bring both life and knowledge. The 
nature and capacity of man's power to love is 
always in proportion to his realization of the 
actual Presence of God in the passing Vision. 

The first direct mention of fire is in connec- 
tion with the destruction of Sodom — place of 
lime, and the other cities of the plain. This 
region is the lowest beneath the level of the 
sea on the face of the globe. These cities rep- 
resent heat or excitement produced in Religion 
by outward means, by appealing to fear, igno- 
rance or superstition. This is the very lowest 
state in Religion. This must be destroyed by 
brimstone and the fire of the Lord from heav- 
en. The brimstone is the phosphorous of the 
earth, and represents the light and heat of nat- 
ural intelligence; while the fire of the Lord is 
the light of truth and heat of love that comes 
of Revelation. It is by the union of the two 
that this base element of sensationalism and ex- 
citement by external agencies will disappear 
from Religion. 

The next mention of fire is in connection 
with the offering of Isaac. "Behold the fire 
and the wood; but where is the lamb for the 

84 



burnt offering?'' This is the readiness to sac- 
rifice our most precious knowledge in life in 
the spirit of obedience. In the hearing of Rev- 
elation we must often give up that which we 
hold most dear. Some fires go out, while oth- 
ers are destined to burn forever. The Eternal 
Fire is the Bush that burns and is not consum- 
ed. This bush will be found only in the spirit- 
ual meaning of Revelation. As long as our in- 
terpretation is outward or historic, our fire will 
go out. As long as our passion is for the 
things of Time alone, or of Eternity alone, our 
love must grow cold. In a fire we may have a 
concealed heat without light, or we may have 
a light that gives forth but little heat. The 
true fire of the hearth should be of equal Hglit 
and warmth. It is useless to seek to know, 
without the glowing passion of the heart for 
the Living Presence of God. The fire of the 
heavens is to run along the ground. The Di- 
vine fire of Revelation must meet and mingle 
with the fire of man's natural intelligence. 

The true passover must be roast with fire 
and not sodden with water. It must not be the 
heat of Consciousness alone, but that of the 
union of Intelligence with Consciousness. There 
is no actual passing over into man, of the life 
and strength of Vision, without the fervent 

35 



love for the heavenly state. To seek these 
things from love of power, or for a merely in- 
tellectual interest, is to offer a false fire. This 
is the mere light without heat of intellectual 
culture. The true Religion must be one of glow- 
ing passion and enthusiasm for the manifesta- 
tion of God in Revelation. Nothing short of 
this can lead us on into the land flowing with 
the milk of enlightment in the flocks of vision 
and the honied sweetness of the delights of 
love between the Intelligence and Conscious- 
ness of heavenly things. 

This is the pillar of cloud by day and of fire 
by night. This is the way of the Lord for His 
people in the midst of the sea. 

We must beware of all rigidity in our use of 
Symbolism. There are the fires of hell and the 
fires of heaven. There is a fire that purifies 
and a fire that destroys. There is a false light 
as well as a true light ; and a mere animal heat 
of the lower passions, as well as the heat of 
pure love for Heavenly Consciousness. The 
fire of passion may be even kindled by the 
heavenly flame. Many confound the two and 
seek to employ the lower for the purpose of 
finding the higher. All these things are to be 
discovered in the right understanding of the 
meaning of Fire. 

36 



There may be the kindUng of a mighty fire 
of passion for God in the consciousness of the 
body's hfe, and yet we may not find God. In 
the great four-fold search for God, God is not 
in the strong wind of the spirit; nor in the 
earthquake of the strength of mind ; nor in the 
glowing consciousness of the fire of passion of 
the body; but in the voice of gentle stillness 
speaking within the soul. Yet all these divis- 
ions must come and prepare the way of the 
Lord before Him. Without the burning pas- 
sion of the heart kindled in the reciprocal life 
of intelligence and consciousness of heavenly 
things, we can never reach that state where 
all knowledge will be a simple remembering in- 
stead of a strife and labor to know. 

Many incomplete things are to be tried by 
fire. All our work must be so tested. All our 
doctrines and ideals that cannot stand the fire 
of perfect love will be consumed. The spiritual 
things that are not also natural and the 
natural things that are not also spiritual, must 
all be burnt with fire. The jealousy of God 
for man's perfection shall bum as fire. The 
day of the Lord shall be with coals and flames 
of fire. The Mount of Vision and of the pure 
and perfect Law burns with fire. 

The baptism of the Manifestation of God is 

37 



with fire, and the Holy Ghost. The word of 
wholeness, or completeness, is to be like unto 
cloven tongues of fire. The world first cleansed 
by water is to be, at last, purified by fire. 

Our God is a consuming fire. When God 
dwells in us, the Fire of Infinite Love will bum 
up every selfish thought and ideal. Only the 
Religion that includes all the Religions; only a 
life that includes the highest interest of each in 
all and of all in each, can live in the consuming 
love and passion of the Heart of God. 

As we sometimes fight fire with fire, so will 
the true Fire of Perfect Love bum out the an- 
imal heat and the limited loves of our earlier 
state in Religion. The fire of love for human- 
ity, apart from divinity; of earthly happiness 
without the deUght of the recovered Paradise, 
is, by no means, the final good. While this fire 
has its day of service, the true passion and 
glow of fervent heat must contain the light of 
pure Religion and include the joys of heavenly 
as well as of earthly happiness. 

The fire that is to burn up the old heaven 
and the old earth is the religious light and heat 
that includes the equal comprehension of earth- 
ly and heavenly things, together with a pas- 
sionate and undying affection for this, the pure 
ideal that was the Purpose of God in the be- 

38 



beginning. In the Greek Scriptures Prome- 
theus — forethought, is said to have stolen fire 
from heaven and brought it to earth concealed 
in a hollow funnel stalk. The meaning of this 
was shown me in a vegetable, where both stalk 
and leaf were equally good and tender. This 
forethought is the knowledge that all is good; 
that all that now seems evil and coarse is yet 
ministering to the far-off Divine Event, to- 
wards which all creation is advancing. But 
while this is only fore-knowledge, man is bound 
to suffer. 

We shall never know perfect satisfaction un- 
til the Ideal is absolutely one with the Real. 
Nothing but the perfect Ideal realized, can sat- 
isfy the Divine-human and Human divine life 
of man in God and God in man. In the end, the 
within will be without and the without, within. 
Consciousness will perfectly clothe intelhgence, 
and Intelhgence Consciousness. The bliss of 
life will be as the joy of an unending kiss 
of pure and perfect love. 

The glow of the pure Fire of Love in Truth 
and Truth in Love will fill the world with im- 
mortal pleasure. 



39 



Chapter V 

ELECTRICITY. 

Closely allied to fire is the higher energy, or 
wonder-working force, known to us as Elec- 
tricity. This also gives both heat and light. 
Its utilitarian adaptation to these ends is trans- 
forming our world and doing more than any- 
thing else to add to tht physical comfort and 
pleasure of living. 

This mighty force was long viewed in the 
heavens with wonder, fear and amazement be- 
fore it was dreamed to have existence and 
use upon the earth. In like manner, we have 
been moved with wonder and fear by the things 
revealed occasionally to men in sleeping trance 
and waking vision, as an act of God; without 
discovering that this is a state of being that is 
to become a normal and inteUigent servant, al- 
ways enhancing the joy and comfort of Uving. 

Electricity is a form of motion or vibration. 
The mightiest energies of our world of light 
and heat, as well as of electricity, are of a vi- 

40 



bratory nature. The force that resides in one 
state of vibration is caught up and turned into 
another, so that the motion set up by the fall 
of water, or the energy of steam, is gathered 
up and made to do its work elsewhere in car- 
rying messages round the earth, drawing our 
carriage, lighting our homes, or cooking our 
dinners. All things are in a state of movement 
and vibration. The vibration of one substance 
differs from another. The energy residing in 
wood or coal can only be transmitted by burn- 
ing. Others can be transmitted by a slower 
process of dissolving. It was this discovery 
that first gave us this useful servant. 

One process goes on quietly without obser- 
vation, while the other is conducted with a 
noise and smoke. The higher the energy, the 
quieter it is in its working. This rule seems to 
have an exception in the noise created by the 
play of this force in an electrical disturbance 
or storm. This is because of a lack of har- 
mony between the higher and lower. The 
electric storms that now act destructively to 
life and property and produce ear-splitting 
noises, will, in future days, be wholly life-giv- 
ing and sweetly harmonious. We may yet be 
entertained by this power in the heavens as by 
some great orchestra. But the visible working 

41 



of electric force is a subject for scientific study 
and practical use. Its interest for us is from 
the standpoint of correspondence. 

The highest development of man's intelUgent 
and conscious being depends upon an adjust- 
ment between the vibrations of his physical 
and spiritual states. Between these two, mind 
vibrations are long the only source of commu- 
nication. The day will come, however, when 
there will be no connecting wire. 

There are still other vibrations that reside 
in the higher emotions of sympathy, compas- 
sion, friendship and love. These are to be ad- 
justed to those of mind while the vibrations of 
the body are to be tuned to those of the spirit. 

There is a way of influencing others that is 
connected with much effort and outward ex- 
citement. But when we work with the higher 
forces our influence will go forth upon all with- 
out observation. This is the Kingdom of God 
— the perfect blending of Revelation with In- 
telligence, that is to come without observation. 
The success of those who reach to this state 
will be wonderful, and yet, apparently, without 
visible means. This success, however, does not 
come by any merely artificial or mechanical 
means. There must be the law of reciprocity. 
There must be the true, pure, rehgious love 

42 



and passion of man's bein;g for every spiritual 
excellence. 

There is no attainment, that is worth any- 
thing, by will and intellect that is not married 
to the moral energies of love and religious de- 
votion. There is no enduring the higher vibra- 
tion of heavenly intelligence without a corres- 
ponding earthly existence and purity 
of desire. When the vibrations of the 
heavens strike our world with vast 
increase, there will be for a time much 
sickness and death among the lower or- 
ganizations. Many of our distempers and ep- 
idemical disturbances are caused in this way. 
The bodies of men, as well as the ideals and 
loves that cannot be vehicles for the life of God, 
will have to get out of the way. As an electric 
storm is a purifier, so is every increase of Rev- 
elation. 

Much is said in the Bible about the light- 
nings sent forth by God. These are the vibra- 
tions of heavenly revealing, throwing light 
upon the mystery of being. It is God who has 
made a way by which man's intelligence may 
be thus augmented with His own. The Mount 
of Illumination, or of man's most ardent as- 
piring intelligence, will be crowned with this 
heavenly quality of Light. The false outward 

43 



excitements in Religion are to be destroyed by 
a combination of this heavenly fire and brim- 
stone. Brimstone is the phosphorescent hght 
of the earth and represents natural intelHgence. 

The mystery of the heavens is to be cleansed 
by the perfection of our natural intelligence; 
while the weakness of this is to be augmented 
with the Strength of God. Tv/o things are to 
be cleansed by this operation out of Religion. 
One is piety and goodness without intelHgence, 
and the other intelligence without piety and 
goodness. 

As the lightning shines from one end of 
heaven to the other, so shall also the coming 
of the Son of man be. When we have learned 
in actual experience the nature of Revelation, 
we shall know the meaning of all such Scrip- 
ture. In the last days, the speed of progress 
in this direction will be wonderful. His char- 
iots shall run like lightning. The face of Spir- 
itual Truth will be irresistible as that of the 
brightness of lightning. It will confound, con- 
vict and revivify the judgment of the truth. 

Electricity, on its material side, is transform- 
ing the world and yet this change is ^s nothing 
compared to what is to be worked by the spir- 
itual affinity of the heavens and the earth. It 
is because the flame of our most ardent love is 

44 



now leaping upwards with desire for heavenly 
Revelation, that these higher vibrations in 
glowing, laughing, joyous visions of celestial 
beauty will revivify the judgment of the world. 

The purpose of these essays is to help those 
who are experiencin:g these things, to under- 
stand them. As in electricity, empty wires ab- 
sorb by induction from a full one, so do those 
who are ready for this quality receive through 
being brought by these means into sympathet- 
ic contact with this Manifestation of God for 
the Revealing of the Final Things. The one 
thought I would most impress is the necessity 
of co-operation. Unless we bring InteUigence 
to the work. Revelation will destroy rather 
than make alive. This marriage of the heav- 
ens and the earth cannot be gained for lust or 
sensational pleasure. When the heavenly vi- 
brations first touch those of the body, they 
awaken the lower desires, stirring up and in- 
tensifying the heat of animal passion. 

Much refinement and purifying of the phys- 
ical life is essential to a perfect marriage with 
the spiritual quality of vibration. 

The fires of earth leap upwards while those 
of the heavenly forces rush downwards. As 
man desires God, so does God desire man. As 
the earth looks up, so do the heavens look down. 

45 



The flame mounts, but the lightning falls. The 
heavens must fall to the earth and the earth be 
uplifted into the heavens. Our Intelligence 
must ascend to the state of Revelation, and 
Revelation descend and dwell naturally in our 
Intelligence. 

This love for the Manifest must include 
even the Unmanifest. There must be the pure 
longing of the human heart for the Living God. 



46 



Chapter VI 



ETHER. 

This is to sense-sight invisible and yet a sub- 
stance fining all space. It is the medium of 
communication between the worlds. Its nature 
being universal it is only to be sensed in the 
minds and bodies of men after they become 
universal in their moral sympathies and physi- 
cal radiations. The body, as well as the mind, 
can be evolved up to a universal standard. Men- 
tal and moral angularities and eccentric quali- 
ties always record themselves in the life of the 
body. It is possible to be small of stature and 
yet never suggest it. If you are perfectly 
poised there is no appearance of being short or 
tall, even though you are so. 

The universal Ufe may be approached by 
physical culture when it is combined with spir- 
itual life. We have much left to learn as to the 
right means of education. 

We must not confound between ethereal and 
psychic substance. The psychic force is of a 

47 



lower quality and must be pushed out and dis- 
carded before you can be conscious of the eth- 
ereal. Ether is not a force, but a substance. In 
this it differs from electricity. It is something 
in itself and not simply an effect produced by 
other agencies. It is the medium of every Di- 
vine manifestation. It is the substance out of 
which the very thoughts of God are embodied. 
The bodies of the Angels and of the things seen 
in the Vision of God are composed of ether. 
These bodies can be instantly assumed, and are 
always the perfect presentation of the thought 
or feeling God wishes you to receive from Him. 
There are other pictures and forms seen in 
Vision that are psychic and not ethereal. This 
psychic state is intermediary between physical 
and ethereal life. We cannot reach the last 
without passing through the first. But the 
Psychic is not man's true home. It is an inn 
by the wayside in which the traveler may find 
rest for a night. This is the inn in which the 
Lord sought to kill Moses and also the one in 
which there is no room for Him to be born. 

Psychic experiences are individual. In them 
our sympathies and affections are generally 
limited by some personal affinity, or blood re- 
lationship. As long as our heaven consists of 
the perpetuation of these human affiliations 

48 



we cannot know the ethereal, impartial, uni- 
versal life of God. 

There is no condemnation towards the Psy- 
chic from the ethereal. Each step of the way- 
is to be revered. No violence should be done to 
our desires. As lon,g as the perpetuation of 
our personal affiliations is to us the thing de- 
sired as the sum of happiness, we are still in 
need of this quality of realization. 

But all are dear to God and in the final Con- 
sciousness every one of our great human f am- 
iy will be a member of our own spiritual house- 
hold. In this state there will be a perfect bal- 
ance between individual and universal affec- 
tion. We should behold the One in All and the All 
in the One. All that we have known and loved, 
then, in either the physical or psychic, will be 
found again in the ethereal. The pure heaven, 
or delight of man in God and of God in man is 
ethereal. 

In the intelligent realization of this Con- 
sciousness man shall know and feel even as 
God knows and feels. This reaUzation is not 
to be a dismembered state, but one that shall 
be known in the perfect oneness of body with 
spirit and of soul with mind. 

The tree of life is the knowledge and con- 
sciousness of this more interior Life of God in 

49 



the Heavenly Host. We do not know and touch 
the Manifestation of God short of this Uni- 
versal Life. In this realization is the thing we 
all desire long before we glimpse even what it 
is. Everyone desires the unlimited and the 
joy that is unmixed with sorrow. Into this 
substance sorrow cannot enter. Here you can- 
not even remember pain or fatigue. All the 
sorrowful way will even be forgotten in the 
nature and fullness of this realization. 

We are preparing for this good when we cast 
off the ideas in Religion that belong to Time 
and place and embrace those that are Eternal 
and Universal. Only the Religion that includes 
the Religions can live in this pure substance 
that binds all the worlds together. It is by 
keeping fellowship with the ethereal forms of 
the Heavenly Host that we absorb into our- 
selves the very quality of the Divine Thought 
and Substance. The very life of the body can 
receive into itself this ethereal substance. As 
long as the body is pervaded with the psychic 
substance it cannot be the recipient of the 
ethereal. The psychic comes wherever the 
thought and affection are narrow and provin- 
cial. The ethereal can only come after the way 
of the Lord has been prepared before Him, by 
picking up and casting out of our lives every 

50 



doctrine that is not of a universal nature, both 
in its idea and substance. In this realization 
there must be no confounding between man 
and God. Man is not God, and God is not Man. 
The human finds its rest in knowing and hon- 
oring God as the Creator and Preserver ; while 
God finds Manifestation by entering in and 
dwelling in the Understanding and Conscious- 
ness of man. 

It is only in the all-pervading universal sub- 
stance of ethereal life that we can reach to the 
very substance of God. To absorb this sub- 
stance into the very sense-consciousness of 
our spiritual, physical, and soul-mentality is to 
eat the flesh and drink the very blood or Uf e of 
God. Unless we do this, our spiritual gifts have 
not yet attained to the pure quality of the man- 
ifestation of the Sons of God. 

In our Father's House are many mansions 
and this House of the Heavenly Ether is the 
One House that includes every department or 
division of intelligent conscious being. 

Christ, the Savior, Who prepares the way, is 
the natural understanding of these things com- 
bined with their Living Consciousness in the 
pure Joy of Being. In this realization all the 
many gifts of Spiritual Perfection will at last 
find Rest for Aye. 

51 



Chapter VII 



TIME. 

We have yet to learn the full value and mean- 
ing of Time. Only when we see the perfect 
fruits thereof, can we know how much we are 
indebted to this One, upon whose back has 
rested the many sorrows and trials of our 
world. 

He of hoary locks, frosted with many win- 
ters, and she of the bent form and wizened 
face, will yet appear to us rejuvenated and re- 
stored with immortal youth, as the fairest 
among the fair. 

One of the favorite expressions of the 
sacred Writings, is, **the process of time.'' 
Many things come to pass in the process of 
time. This process includes many separate 
and converging elements of progress. 

However perfect man may be, such perfec- 
tion without the aid of time, would give to man 
no grace of merit or right of self-respect. A 
ready-made perfection involving the essential 

52 



ideas of manhood is unthinkable. While we 
can think of God as perfect from the beginning, 
we can not so think of man. We cannot con- 
ceive of man apart from the moral worth and 
virtue that comes of over-coming difficulties 
and enduring sorrows. The more the wealth 
and honor of any man is self -achieved by per- 
sonal effort and conquest, the more does he 
seem to be. The essence of man is ever man- 
liness and no men are so to be pitied as those 
who are so born and fenced in from effort by 
false ideals as to deprive them of the incentives 
that lead others to greatness and enduring 
fame. Fortunately for us, there is, in our very 
human nature, an element that will generally, 
in some way, break over such restraints. Those 
who need not, from want, endure the common 
lot of toil and pain, are pricked on thereto by 
an emulate pride. 

The great redemption of God is only to be 
born into our world in the fullness of Time. The 
fields of Time must be ripe and ready to the 
harvest. The good knowledge that comes of 
culture and effort, in the realm of nature, must 
be ready to be the food and strength of man. 

Without intelligence and breadth of nature, 
ripened beneath the sun in the open fields of 
generous culture, there can be no true assimu- 

53 



lation with Time of those things that are by 
nature Eternal. 

One character in the Bible most worthy of 
emulation is Caleb — bold or impetuous. The 
name also signifies, the dog of God. He is the 
faithful Spirit of Time. He, with Joshua, Son 
of Nun — continuation, are the only two of all 
who are brought out of Egypt to go into the 
Promised Land ; because these are the only ones 
among the spies who bring up a true report. 
Joshua is that saving power of the un- 
derstanding of Heavenly Things that comes of 
much continuation. The melodious lyre with 
which Mercury, the Greek Joshua, or Spirit of 
Understanding, charms Appollo, is made of the 
hollow shell of the slow-going mountain tor- 
toise. But this Understanding must be graced 
and strengthened by faithfulness of Time to- 
wards the things that are of earth. The city 
bestowed upon Caleb, is Hebron — Conjunction, 
the conjunction between Time and Eternity. 
Everything that is Eternal is to be drawn out- 
wards into Time and everything realizable in 
Time be uplifted into Eternity. 

Near this city is Machpelah, a doubling, the 
sepulchre of the patriarchs. The first presen- 
tations of Sacred Things must all die and be 
buried here. The first forms of truth must all 

54 



suffer corruption. Everything that is alto- 
gether of Eternity, or altogether of Time, must 
perish before we can know the greater life of 
the heavenly in the earthly, and of the earthly 
in the heavenly. If we would reach anything 
of true worth, we must conquer the strong, 
but childish disposition to seek an immediate 
perfection. However unlovely and undesirable 
may seem the house of labor and of sorrow, we 
must even enter therein as the only way lead- 
ing to the things we desire. It is one thing 
to conceive an ideal of perfection and quite an- 
other to bring such ideal into touch with the 
real. Too often and too long we imagine that 
we are what we desire to be. 

A new faith has sprung up, in the power of 
the moment to yield us any good for which we 
make the demand. However righteous the de- 
mand, no fruit grows on life's tree worth the 
having that does not have its time of green- 
ness and bitterness before it is ripe and sw^eet. 
This noble and true service of the Spirit in 
Time is the One long despised and rejected of 
men. This hard service appears to many as a 
root out of a dry ground, having no form nor 
comeliness or desirable beauty. Yet shall this 
one see of the travail of his soul and be satis- 
fied. 

55 



By this knowledge shall many states and 
conditions, otherwise inexplicable, be justified. 
In this strength and beauty of Time the wide 
gulf between the earthly and heavenly states 
of being shall yet be bridged. We shall yet be 
both intelligently conscious of the heavenly 
life, and consciously intelligent in the spirit of 
all the worth and beauty of the things of earth. 
When the natural is strong and beautiful with 
the moral victories and refinement of much pa- 
tient toil, then will the heavenly life make 
haste to blend itself therewith. 

The true cup of supremest joy awaits the 
day when we can both see and know the vision 
of God. When life is whole and complete; 
when one foot stands on the sea of conscious- 
ness, and the other on the land of intelligence, 
the Angel within us will, with uphfted hand to 
heaven, swear by Him that liveth that Time 
shall be no more. When the Eternal Things 
are fully known. Time in its separativeness will 
cease to be. The most hidden secret shall be 
revealed. With Time will also end the Eternal 
as something concealed and unknown. Then 
the veil of Life's Mystery will be rent and the 
things long dead will live again. 



56 



Chapler VIII 

ETERNITY. 

God inhabiteth both Eternity and Time. It 
is necessary for us to understand the value of 
each and also their mutual relations. There is 
war in heaven, because strength on earth is de- 
veloped by resistance. The hand of Eternity 
is closed on its secret, that man may get the 
strength developed by trying to open it. Were 
it not for the persecution of the mystery of 
Eternal Things, man would have no honorable 
part in his own creation. 

The heavens challenge the earth with their aw- 
ful, stupendous problems. The shining stars of 
the physical heavens awaken our curiosity and 
desire to know their nature. From this prompt- 
ing, men have watched and waited, and out ofi 
such searching has come all that we know of 
astronomy. This, however, is but a trifle in 
comparison with the desire to know the nature 
of the bright, gleaming truths and shining 
forms of the celestial world that have in every 

57 



ag-e given some passing glimpse of a world of 
Eternal beauty and perfection, transcending 
far all that is best of earthly life. There is a 
mystery about these things greater far than 
any that pertains to the visible universe. 

Had God created all things open and mani- 
fest to man from the beginning, all that makes 
man manly and worthy of being praised would 
have been wanting. The secret things that be- 
long to God are yet all to be searched out and 
made perfectly visible in the life of man. 

This work of manifestation depends alike 
upon God's giving and man's seeking. Hav- 
ing igiven to us, by the necessity of his Own In- 
finite Love, the greatest boon of honorable 
partnership with Himself, the very nature of 
God is pledged to the fulfillment of the con- 
tract. Whoever claims to possess the mastery 
of the heavens by God's giving alone, does 
thereby blaspheme, or misrepresent both God 
and man. Whoever claims, unaided of God, to 
have plucked out the heart of the mystery of 
life, does equally wrong both self and God. 

Time and Eternity are the two witnesses of 
all things. These are the two olive trees stand- 
ing before the Lord of Hosts. Only in the per- 
fection and blending of the two into a mutual 
estate can anyone ever know the true nature 

58 



and meaning of existence. The fruitful earth 
must be blessed by the friendly heavens and 
the smiling heavens must be blessed by the no- 
blest and best estate of man's inteUigence. The 
perfect relation of these two is tho only thing 
that can give unendinig joy. Each is made for 
the other and never shall rest be found until 
this intended marriage has been consummated. 

All things are journeying towards, and con- 
spiring together to realize this, the Eternal 
Purpose of God. Only the fullness of Time can 
possess the fullness of Eternity. Only the Uni- 
versal Order of Intelligence can possess the 
Cosmic Consciousness. This supreme beauty 
must rest upon an equal supremacy of strength. 

In studying the meaning of Eternity, we 
must first learn to know and reverence the 
beneficence of the hiding as well as the reveal- 
ing. The blessing of God will crown the noblest 
toil of man and the Reason of man will justify 
and praise all the ways of God. The true man 
will pray for the things that God has ordained. 
It is of the prayer of uprightness and perfec- 
tion it is said : "The Eternal God is thy refuge, 
and underneath are the everlasting arms; and 
He shall thrust out the enemy from before 
thee; and shall say, Destroy them.'' The ene- 
my to be destroyed is every variety of Canaan- 

69 



ite — the low state of exchange. As long as 
anything is given up of Time for what is Eter- 
nal, or anything that is Eternal sacrficed for 
that which is of time, the work of deliverance 
is incomplete. 

This law of exchange and sacrifice can only 
cease in the state of mutual possession: *Tor 
thus saith the high and lofty One that inhabi- 
teth Eternity, whose name is Holy ; I will dwell 
in the high and holy place, with him also that is 
of a contrite and humble spirit, to revive the 
spirit of the humble and to revive the heart 
of the contrite one.'' All the patient toil of 
earth as v/ell as all the withholding of the 
heavens Vrill then be understood and apprecia- 
ted. 

The Divine energy and wrath of God Burn 
against every incomplete alliance. His Pur- 
pose cannot be annulled and God will not let 
man — in the impatience of desire for an im- 
mediate perfection — even cheat himself out of 
this predetermined inheritance. "For whom 
He did foreknow, He also did predestinate to 
be conformed to the image of His Son, that He 
might be the first-born among many breth- 
ren.'' We must, in this Eternal decree, turn 
away from individuals and think of those qual- 
ities that are to make up the excellence of eve- 

60 



ry life at last. All these qualities are fore- 
known and predetermined. Life, having borne 
the image of the earthly, must at last bear the 
image of the heavenly. The end of intellectual 
and moral toil is to be crowned at last with the 
perfect charms and beauty of Revelation with 
Understanding. 

''Whom he did predestinate, them he also call- 
ed; and whom he also called, them he also jus- 
tified; and whom he justified, them he also 
glorified." Among these called, justified, and 
glorified, is man's long toil to grasp and realize 
the Eternal Things and also the inherent mys- 
tery and long seemingly inscrutable problem of 
the nature of life. Only by this warfare and 
victory of each over the other can the law of 
exchange and sacrifice be brought to an end 
in that of perfect alliance and mutual felicity. 

Without toil and suffering man would be ig- 
noble and without this mystery of being there 
would be no adequate task for man's accomp- 
lishment. The quest of Knowledge in Life and 
Life in Knowledge, is the Quest for the Holy 
Grail. Only Percival, the self-made, can 
achieve the Task. The Son of man and Son of 
God combined, the power that saves and reach- 
es to Eternal Life is this dual relationship be- 
tween man's life in God and God's life in man* 

61 



Never shall anyone know even the taste of 
the true delight of living until he glimpses the 
perfect beauty and wisdom of this dual state. 
Whoever has, in; both intelligence and con- 
sciousness, realized this perfect relation be- 
tween Time and Eternity, having both done 
the works of Time and received the rich grace 
of the Eternal wealth of the Heavens with Un- 
derstanding, can say: We know that the Son 
of God is come, and hath given us an under- 
standing, that we may know him that is true, 
even His Son Jesus Christ. This is the true 
God and Eternal Life.'' This Eternal Life 
will not be in some world that is strange to 
our experience, but here upon our own famil- 
iar and beloved earth. The coming forth of 
the Eternal Things will include the best way 
of doing all things well upon earth as well as 
the fullest realization of all heavenly joys in our 
own intelligent self-consciousness. We shall 
have evolved to the best and most perfect gov- 
ernment wherein the office will seek the man 
and this order of serving others will be reck- 
oned in the same catagory as other service. Our 
education will be so enlarged as to provide in 
its curriculum an equal share of attention to 
the things of spirit and body, soul and mind. 
Our literature will be redeemed and the Divine 

62 



Beauty of living vision will be at last, forever a 
domesticated state familiar to our daily lives. 
Music will burst forth with a Divine fullness 
and sweetness of being hitherto undreamed 
of. Art will clothe our public buildings and 
homes with the reproduced forms of the heav- 
enly world as well as with reproductions of na- 
ture's nearest copies of these heavenly pat- 
terns. Superb comradeship, and friendship be- 
tween men and women, ideal loves, descend into 
the real; and all sweet grace and charm of no- 
ble manners, resting upon inherent nobility of 
character, will rescue society from all that is 
now false, pretentious, and merely conven- 
tional. 

Religion will throw the seamless mantle of 
the Lord over all her partial and divided states, 
until all religions shall disappear in the one re- 
ligion of the universal worthship and personal 
fellowship between man and God. The nobihty 
of man will rescue the animal world from 
slaughter for degrading sport or unwholesome 
food, and over all life will be spread the ban- 
ner of peace and protection of every right. Life 
will cease to incarnate in the old and exhausted 
peoples and races. The last re-births will be 
through the highest types. Then birth, as 
we know it, will disappear, for at last, all will 

63 



be here that have ever been here. Then every- 
day will be a new birth. Life and death will 
be held in an equal balance. The new homes 
will be of associated groups of loving friends 
large enough for the perfect co-operation and 
performance of necessary material labor with- 
out degredation or fatigue. 

The perfect reciprocal states between intel- 
ligence and consciousness will also have em- 
bodied expression in the Eternal love relations 
between men and women. 

In this blended life of heaven and earth, 
Eternal felicity and love shall dwell in every 
heart. Around the deathless, eternal things, 
as unchanging and unvarying as God, will be 
the infinite variety of ever-changing expres- 
sion and the fullness of interest in every mo- 
ment that shall take from life all longing for 
death or farther change. This will be no stag- 
nate state. Into even this eternal realization 
will come the joy of progress, for beyond the 
perfection of this relationship between heaven 
and earth we must advance until we hold in 
our consciousness the mighty Hfe of all grow- 
ing and perfected worlds. As God comes more 
and more into this perfected life of man, He 
will bring with Him the very fullness of His 
Own Infinity. 

64 



Chapter IX 



FORM. 

It will be observed by all thoughtful students 
that many new forms of speech are introduced 
into these essays. With those who are wedded 
to old forms, these seem to be unnecessary. 
Feeble minds naturally shrink from the labor 
of revision and readjustment. The coming of 
the perfect truth in the right relationship be- 
tween the heaven and the earth, which is the 
second coming of Christ, is the Day of Judg- 
ment. This new spirit will gather all nations~or 
divisions of life — before His Throne and judge 
between them with righteousness and equity. 
While we are no more to be enslaved by dead 
foi-ms, the life of man upon earth cannot exist 
without form. There is an infinitely changing 
variety and alg'o absolute uniformity — save in 
the case of disease, loss, or malformation — of 
the underlying structure and general plan of 
formation. 

When there shall be perfect freedom, there 

65 



will still be order and good government. When 
we reach to the finality and universal open- 
ness of truth, there will still be fixed and well 
defined forms of speech. When all separation 
shall pass away, the perfect whole will include 
the knowledge of the parts as well as of their 
united operation. That which has been spir- 
itual and veiled shall yet become the perfect 
expression of the Immortal Spirit. 

In Hke manner, our forms of speech will yet I 
hold the Universal Thought and Cosmic Life 
of God. One of the great changes to enter into i 
forms of speech is that which relates to con- ' 
sciousness. We have long given mOich atten- i 
tion to intellectual progress. To talk of Intel- 
ligence is to speak of something familiar to all. 
It is quite different when we speak of Con- 
sciousness. This, however, has to become a j 
famihar expression of equal value and concern \ 
with the idea of Intelligence. We must learn | 
to give woman an equal place with man. We ; 
can know nothing truly that has not a place in ^ 
our consciousness as well as in our intelligence. 
This state is more than intuition. It is actual 
sight, hearing and touch of the spirit form j 
world. i 

There are other bodies than these we see 
with our physical sight. We are to become as 

66 : 



familiar with these embodied forms of the spir- 
itual world composed of ethereal substance, as 
we are with those of the natural order. These 
are not to be known save by Intelligence oper- 
ating in Consciousness and by Consciousness 
clothing IntelUgence. It is because of this 
that we must consent to this new form of 
speech until it ceases to seem strange because 
of its newness. 

This creation of consciousness into equality 
with inteUigence was in the mind of God from 
the beginning. Male and female made He 
them. Adam — of the earth or intelligence — was 
first formed; then Eve — mother of all living. 
Without consciousness as well as intelligence 
there is no life, any more than the dry land 
can be fruitful without water. We have long 
been familiar with the idea of God. We are tc 
become just as familiar with the actual sight, 
hearing and touch of these many forms that 
are the mediums between the individual and 
universal consciousness. 

We must also take up into the forms of our 
speech a practical and conscious knowledge 
of the great divisions including the lesser and 
the greater mysteries of the Twelve and the 
Seven. A form of words is a vessel to hold and 
prevent the loss of truth in a mere lazy, senti- 

67 



mental vagueness. As the shore to the ocean; 
as the great divisions of land; as the familiar 
points of the compass holding in place the 
whole of space ; so must be those great discov- 
eries concerning the true nature of the Seven 
days of creation and the Twelve great divisions 
so often repeated in the Sacred Writings. 

The old forms of speech concerning the Di- 
vine Things resting upon the historic interpre- 
tation must at last be quite superseded by 
those that comprehend the eternal and neces- 
sary meaning. All this will require intellectual 
determination and effort as well as conscious 
realization by personal knowledge of, and fel- 
lowship with, these Great Spirits God. 

Of these forms of speech that are to hold the 
greater and final things, that of the fourfold 
divisions of life into spirit and body, soul and 
mind, must bear a very prominent part. With- 
out grasping and holding these together we - 
cannot reach the Tree of Life. This is guarded 
by Cherubim—those grasped. These are always 
forms representing the fourfold unification. We 
must cleave to body and matter as well as to 
principle and spirit. We must care for the 
things of Time as well as for those of Eternity. 
As the body of man in its immortal state, is to 
be perfect in its universal strength and grace, 

68 



we can never reach such perfection save as we 
comprehend the wholeness of being. A two- 
fold or three-fold ideal cannot build a four-fold 
body. 

If anything be wanting in our comprehen- 
sion of the nature of existence, there must be 
still something lacking in its outward expres- 
sion. There is nothing hidden that shall not 
be revealed. All the secret things of the Spirit 
are to be embodied in clear and familiar forms 
of speech and life. 

While we must know the formless, we must 
still know and cleave to the form world. While 
God as the Unmanifest is without body, parts 
or passions, as the Manifest He is to be seen in 
the flesh and to possess the very parts and 
passions that are both human and Divine. In 
the fullness of Vision there must be at once 
the joy of the form and the sweetness of the 
all-pervading spirit that is without form. The 
Unmanifest is not a form, but a Presence. But 
the idea of a Presence requires a form of 
speech. If we try to get rid of everything that 
we have learned in Time, we will have no ves- 
sel that can hold and preserve the Eternal. 
There are some people that we have known and 
loved in the form until they have become to 
us a Presence even after their forms have pass- 

69 



ed from our sight. But such Presence could 
never have been without the earher ministry of 
form. 

In like manner, the old and earUer forms of 
religious devotion, though they pass from 
sight, will yet live in the sweet Presence 
of their disembodied spirit and everlasting fra- 
grance. The formless, Perfect Presence of the 
Unmanifest can only come into our lives by the 
service of the Manifest. None can come to the 
Father save through the Son. It is the Blood 
or Life of Jesus Christ that saves from sin. 
Behold the Lamb of God which taketh away the 
sin of the world. These old forms of speech 
are yet to be redeemed by the new meaning and 
life of the Spirit. 

The final things are not new nor old, but the 
new in the old and the old in the new. The 
time of giving birth to form is one of pain. The 
very word translated form means — to writhe, 
with pain. 

It is only after the perfection of form is 
reached that reveals the perfection of Spirit, 
that all pain will be forgotten in the endless, 
flawless bUss of Immortal Life and Joy. When 
the world is filled with the perfected forms of 
men and women, made in both the 
image and likeness of God's Intelligence, there 

70 



will be no more writhing in pain to give birth 
to these eternal things of the Spirit. We shall 
know them by the very indwelling hfe of God. 

Then all forms of speech or social life, wheth- 
er for natural or spiritual purposes, will be 
both beautiful in their Hving spontaneity and 
clearly intelligent in their perfect adaptation 
to the thought or life they embody. Out of this 
double hfe will come new forms or modes of 
praise and worship. We shall meet to share 
with each other the beauty of vision and the 
perfect unity of our understanding in these 
heavenly things. 

The Church of the future will be like the un- 
derstanding blended with revelation. It will 
combine authority of the final things with per- 
fect individual freedom. It will gather to it 
the best of music and art, of education and de- 
light, of sweet human fellowship, mingled with 
the joy of the open vision of the heavenly life 
cleansed from mystery. Whatever the forms 
may be that shall displace the old, they will be 
beautiful after the order of nature and culti- 
vated refinement as well as satisfying to the 
loftiest aspiration and most perfect sense of 
fellowship with the Living God. 

When our conversation is with God in heav- 
enly places, we shall have no need of forms of 

71 



prayer. WTien there is actual contact between 
body and spirit, the food on which life rests will 
need no outward blessing. The act of eating, 
and every other natural thing, will be blessed 
because of its constant relationship to the per- 
fect whole. Then everything artificial and ex- 
ternal will fall away from the world of form 
and there will be no more any strangers or 
strangeness between the without and the 
within. 

In the spiritual life the forms of truth will 
be a portion of our outermost consciousness. 
We shall live with these in sight, hearing, and 
touch until the beauty of the heavens will be 
plainly visible in the very bodies of those who 
thus keep company with the Living God. 



72 



Chapter X 

AMBROSIA. 

This word is a Greek equivalent of immortal. 
The same idea is expressed in the Sanscrit 
word Amrita. Ambrosia is also synonomous 
with nectar — the drink of the Gods. To drink 
thereof is to be forever beautiful, youthful, 
immortal. It is life feeding on life or made for- 
ever self-renewing. It is the immortal that 
makes immortal. The immortal receives into 
itself the fruit of all the toils and sufferings 
of Time, and then it is that the mortal, drink- 
ing of the cup of the Immortal Life also be- 
comes Immortal. 

In the Hindoo Scriptures the Gods are com- 
manded by God to churn the ocean in order to 
obtain the Amrita. For this process a mighty 
mountain is torn up by the roots and placed 
upon the back of the king of the turtles, while 
the cord with which it is moved is the greatest 
of all the serpents. Here the turtle repre- 
sents Understanding and the Serpent, Wisdom. 

73 



This task is only to be accomplished in the 
slowest growth of the understanding and the 
wisdom that includes all the religions. But be- 
fore the Amrita is found, the Gods grow weary 
and can only continue to the end by the help 
of Krishna, who, like Christ, represents the 
double Consciousness and IntelUgence of the 
Human and the Divine. 

The Amrita is produced by the continual 
blending of the things growing on the moun- 
tain with the waters of the ocean. The fra- 
grant gums of the trees and plants penetrate 
the waters. The idea is the mingUng of Life 
and Knowledge, and the marriage of the high- 
est Intelligence with the deepest Conscious- 
ness. The same thought is represented in our 
own Bible by Leviathan — mourning, the great 
mourning and seeking after God. *'He maketh 
the deep to boil like a pot : He maketh the sea 
like a pot of ointment. He maketh a path to 
shine after him; one would think the deep to 
be hoary.'' 

The Divine Aphrodite — the Immortal Con- 
sciousness, is also born of foam — or the churn- 
ing of the ocean of the lower consciousness, by 
the presence therein of Divine and secret 
things. Ambrosia — or Immortality for man — 
is thus represented as the product of the toils 

74 



of all the ages. The word Ambrosia is more 
suggestive than its equivalent, immortal, be- 
cause the word holds both the idea and the 
consciousness of immortality. 

In the word immortal, we simply have the 
idea; while Ambrosia is the sweet, fragrant, 
nectarious, delightful taste and realization 
thereof. We must learn to know immortality 
by experience. He who knows the taste of Am- 
brosia — the nectarious wine of the Gods, will 
never more confound between it and any lesser 
delight. This is not a heavenly delight nor an 
earthly delight, but a sweet compound of all 
that is best of heaven and earth. Psyche only 
gets the cup of Ambrosia that makes her im- 
mortal, after she has accomplished all the hard 
tasks appointed her by Venus. There is thus a 
wonderful accord running through all these 
symbolic presentations of the Eternal Things. 
No argument or inference from any premise 
we may lay down can give to us the realization 
of immortality. This is something only to be 
known by its possession; not as an idea or a 
sensation, but as a realization of the two in one. 
It is The Agreeable Thing that is to be brought 
forth as the climax of all joy of Being, in the 
blending of the highest Intelligence with the 

76 



deepest Consciousness. This is something to 
be tasted. Having once tasted it, the heart 
within you will evermore laugh at death. Hav- 
once touched your Ups to this cup of Life's su- 
premest mystery you can never more be afraid 
of anything. The possibiUty of ceasing to be 
will have altogether become a thing unthinka- 
ble. 

In the immortal sense, there is nothing be- 
fore and nothing after. Life is. God is. Man 
is. The Universe is. You know men in man 
and the Gods in God. To this ocean, all rivers 
run, and for this day of days all days have been 
lived. This is not a thing that awaits a dis- 
embodied state. It is to be reahzed in the un- 
ion of spirit and body, soul and mind. It is to 
be the invisible made visible, and the heavenly 
life perfectly married to the earthly. It will 
be the disappearance of every thought and feel- 
ing of separation between things profane and 
sacred. You will never more have to go to any- 
one or to any place to be religious. The heav- 
ens will be within; for God will be within; 
while you and all the things of earth will be 
within this heavenly state. 

Outside of the actual taste and reaUzation of 
this sense of deathless, delightful being, there 

76 



is no possible proof of immortality. While we 
may mightily hope, yet our greatest hopes 
would readily be surrendered for one moment 
of realization. There is a proverb that "there 
is no success like success," so there is no im- 
mortality hke immortality. Every anticipation 
thereof is tame and incipid when compared 
with one sip of Ambrosia. One taste of the per- 
fect union of the idea and consciousness of be- 
ing is worth every approximation thereto. One 
experience of this kind, though it be but a lit- 
tle one, is better than all else that is thinkable. 
This is to sit under the vine and the fig. It is 
to be in perpetual love relation between all 
that is without and all that is within. It is to 
see and know the evil in the good and the good 
within the evil. It is to comprehend that there 
is nothing so outward — so apparently lost — 
that is not justified and redeemed by virtue of 
its relation to this final mixing and blending 
of all things profane and sacred. To those who 
know Ambrosia, the sun shines in the night 
and the moon in the day. Intelligence pervades 
Consciousness and Consciousness Intelligence. 
Man lives in God and God lives in man. After 
this, the deluge. After this, the fire of de- 
struction. After this, the judgment. For in 
the taste of Ambrosia all things that have been 



77 






and are will be explained and justified. No 
one can believe in this from another. You can- 
not know this to be true because it is here writ- 
ten. 

These words will seem but the rapturous rav- 
ing of a dreamer until you also shall taste and 
know and see; and know the meaning of Am- 
brosia. 



78 



Chapter XI 



MAN. 

The word man may mean either an individual 
man of the male half of creation, mankind in 
general, or the whole and perfect man that in- 
cludes every excellence of man and woman. The 
purpose of God to create man in His own image 
and likeness involves this evolution of man to 
a state of absolute unity between intelligence 
and consciousness. This means a perfection of 
judgment. The coming of the Son of Man and 
the Day of Judgment is the coming into our 
world of right division and absolute unity of 
action between things hitherto divided and op- 
posed. In this Day of Judgment there will be 
an absolute unity of action between our outer 
and inner life ; spirit and body will act and feel 
as one; soul and mind will no longer dwell 
apart, making one man intelligent but cruel 
and selfish and another good but ignorant. 

This nearness and oneness of the within and 
without that will judge all things rightly, will 
come into our world more as the fruit of f orm- 

7d 



er life than as the visible attainment of one life. 
If an individual has been working all his hfe 
along intellectual lines, seeking only knowledge 
apart from Ufe, it is but little use expecting 
him to gain the double life without the minis- 
try of death and the help of a new beginning. 
They who will get the victory and be the first 
to show forth this ripe judgment and fruit of 
God's tending, will be born with a strong ten- 
dency in this direction. The best illustrations 
of perfect judgment are today to be found in 
little children. ^'A Uttle child shall lead them." 
When we reach to this status or judgment 
many things will be done differently. Life will 
be whole and undivided. There will not be 
some actions that are considered profane and 
others that are considered sacred. There will be 
no more need to pray, for the things we choose 
to do and give all our thought and care to do, 
will be, for the time, the highest and best of 
which we are capable. There will be no need 
to have any little ceremony for the encourage- 
ment of the sense of the Divine Presence, as 
that will be always with us. Instead of ask- 
ing a blessing over unwholesome food that has 
been obtained by the pain and death of other 
forms of life we shall eat that which is whole- 
some and keeps the body in perfect equilibrium 



with the spiritual life. This order of judgment 
will not impose itself upon others. It will have 
with it no sense of pride of being better than 
the ways of others. It will judge the world 
in righteousness. Righteousness is simply the 
right use of things. He who uses all that is 
material in the service of, and sense of its one- 
ness with, the spiritual world, and all that is 
spiritual in the sense of its oneness with the 
material, will have no desire or need to find 
fault with those who still sacrifice the one for 
the other. 

This judgment called also the Day of the 
Lord, is to come to our world even as a thief 
in the night. It comes on without observation ; 
without self -proclamation. While we have been 
actively seeking other things, we wake up to 
the realization that we have, in this happy al- 
liance between the different departments of 
being, found the one thing that more than ful- 
fills our utmost expectation. One of the best 
types of this quahty of judgment is found in a 
perfect mxarriage relation. This is only possible 
between those who are each whole in themselves 
and yet are the complements to each other. A 
full love relation and marriage is only possible 
between womanly men and manly women. Here 
friendship and comradeship can supplement the 

81 



glow of love. Without these love grows cold. 
The bliss of love comes not in sacrifice of one 
for the other, but in the fulfilling of the law of 
each other's needs at every point; so the per- 
fect judgment in man must be fourfold. It 
must give equal share to every interest of spirit 
and body, soul and mind. These things are 
long developed in separate departments or by 
opposition. Those who strive and fight are 
those who have still the elements of strife in 
themselves. The true man or judgment will 
reach its final kingdom in peaceful ways. 

This quality of judgment, or type of man, 
will silently but surely put a new face upon our 
world. For this man the heavens will dwell in 
the earth and the earth in the heavens. God 
will be known as God in Himself as well as seen 
and loved in His creation. This perfect judg- 
ment is not realized in the sense alone of our 
own divinity. This man will be the expression 
of God and yet retain God and the heart's glow 
of devotion towards Him in his thoughts al- 
ways. He will live as he knows and know as he 
lives. 

In the coming of this man education will be 
changed, for it will be impossible for true judg- 
ment to entertain a theory apart from its prac- 
tice. All the new ideas and endeavors in edu- 

82 



cation are struggling to reach this goal. There 
is nothing so demoralizing and devitalizing as 
dwelling continually upon theories of life and 
conduct apart from practice. The truth that is 
not the act of your own life soon becomes a He. 
The moral deficiences and failures of so many 
teachers and preachers are the fruit of the sep- 
aration of theory and practice. 

If I can help the student towards this judg- 
ment it will be through restraint rather than 
by urging. Our greatest spiritual fault is in 
our desire for an immediate perfection. The 
road to this goal is through contentment with 
the present moment. This does not mean that 
we are to be idle and indifferent. It means 
that we must know how to labor and to wait, to 
be happy in the things we have and yet work- 
ing faithfully for those things yet to come. It 
is possible to be happy as a child and yet laugh 
even in anticipation of joys to come; so it is 
possible to be beautifully contented under un- 
friendly conditions and hold in clear percep- 
tion a promise of the day when our outward 
conditions shall be the fulfillment of our ut- 
most desire. In this great balanced state of 
mind and heart we may already see and know 
what man is to be when all that God hath pur- 
posed concerning us shall have been brought to 

83 



pass. In this spirit there is Holiness or Whole- 
ness. Time is equally reverenced with Eterni- 
ty and all that is natural has equal care and 
devotion with all that is spiritual. 

The many divisions of the Divine Spirit will 
be in us as beautiful forms set with shining 
jewels within the consciousness of the immortal 
body. All things of heaven and earth will have 
our equal care. He that has been faithful over 
a few things will be Lord over many. In per- 
fect man or judgment all joys of heaven and 
earth will meet and blend in full accord of man 
in God and God in man. 



84 



Chapter XII 



GOD. 

The perfect man or judgment that shall rule 
the world in righteousness will not be Godless. 
He will not be God, but man in God, and when 
we have completed the long toil to live in God, 
the life of God in man will also be known in 
its completeness. Then with the vision, or the 
Manifest, there will always be the felt Pres- 
ence of the Eternal and Absolute, or the Un- 
manifest. You will be sure of self and of immor- 
tal Uf e and equally sure of the Self of God. 

The sweetest joys of our mortality are of 
reciprocal love between self and others like 
unto yourself; so the sweetest joys of immortal 
life will be in the conscious intelligent fellow- 
ship between yourself and God. No oneness 
can satisfy you long that is destitute of this 
duality. The oneness between man and God is 
not the merging of identities, but the loss of 
all discords. In a true marriage wherein man 
and woman are said to be one flesh, the joy of 

85 



their oneness would be incomplete without the 
philosophy that shuts out the separateness. 
All philosophy that shuts out the separateness 
of man and God and the joy of personal inter- 
course leads at last to despair or madness. 
When we have reached the highest complete- 
ness of which we are capable, we shall find our 
home in God and remain loving, gentle wor- 
shippers before His Throne. Though that 
Throne be within us in the mighty life of the 
Manifest, in intelligent, conscious vision, the 
God within and behind all, will be to us as real 
as the Eternal Substance of the many forms 
that are the glorious language of His inner- 
most Thought and Love. 

This final revelation of the Unmanifest can 
only come after we have lived long with the 
Manifest. This is not to be known in one or 
two years of continual vision. This toil in the' 
depths of consciousness to find and know God 
to the utmost is vast and seemingly endless. 
You will often be inclined to despair before you 
have fully solved this mystery. This is the la- 
bor in the deep, churning the mighty ocean in 
pursuit of nectar, of which all the Gods become 
weary before it is complete. The Understand- 
ing of God comes only after much continua- 
tion. This is why Joshua — the spirit of the Un- 

86 



derstanding — is called the son of Nun — contin- 
uation. This is why Mercury, the Greek pre- 
sentation of the spirit, makes the lyre that 
charms both Gods and men, with the hollow 
shell of the slow-going mountain tortoise. 
Great must be the patience and many the toils 
in the depths of the sea and on the highest 
mountain of earth, before man can lift the veil 
that hides the face of the Unmanifest within 
the Manifest. 

This lesson of God is the last shining Pearl 
to be strung on Time's rosary or the last flow- 
er to be added to this beautiful garland of 
Grace. These lessons are doubtless, to many a 
strange language. They can only become fa- 
miUar to those who by natural grace have be- 
come ready for Divine Grace. The love that 
finds God must be gracious with love for all. 
The mind that can feel the Mind of God must 
be free and generous with hospitality to all the 
many forms and phases of human thought. The 
symbolic language of God can be learned neith- 
er in creed nor sect. The last barrier that di- 
vides man from man must fall and you must 
be free rovers over the unf enced common of the 
universe before, in the footsteps of God as the 
Manifest, you can also behold the footprints of 
God as the Unmanifest. 

87 



This God is not to be found either by science 
or by religion, but by science truly religious 
and religion truly scientific and faithful to 
truth. This God is not to be known as long as 
one fact is proclaimed or one condition of life 
sacred beyond another. Only the pure shall be- 
hold the All-Pure. Only the truth-telling shall 
behold the source of All-Truth. Only the all- 
loving shall behold the God whose love will be 
satisfied with anything less than grace for 
grace and strength for strength. While this 
standard is high, it is the hope and promise of 
our own hearts as well as the Eternal Purpose 
of God. If you are discouraged at the demand 
for such excellence, you will have first to grow 
discouraged with everything that is less. Never 
will the Divine attractions or repulsions fail, 
until you shall seek and find and know the Un- 
manif est Living God within the Manifest. 



88 



MAHANAIM SCHOOL OF 
INTERPRETATION 

Burnett, California. 

GEORGE CHAINEY 

Author of The Unsealed Bible 
FOUNDER AND INSTRUCTOR 

The purpose of Mahanaim is to demonstrate, both 
by teaching and living, the nature of heaven as Reve- 
lation, and the perfect knowableness of God, both spir- 
itually and naturally. The means to this end are the 
study and interpretation of the Sacred Inspired Books 
of the World, and the comprehension and practice of 
life from The Universal Standpoint. 

CORRESPONDING STUDENTS. 

These are furnished with type-written Lessons, sup- 
plemented by personal correspondence with the In- 
structor. 

HOME STUDENTS. 

These enjoy the benefit of daily instruction and prac- 
tice with the Instructor. 

LOCATION. 

The School is located on a five-acre fruit ranch in an 
ideally pleasant and healthy location, two miles from 
Long Beach, and eighteen miles from Los Angeles. 

91 



PURE FOOD. 

The table at the Home is provided with fresh fruit 
and vegetables, mostly grown on the ranch. No flesh 
food of any kind is served. 

BOOKS FOR SALE. 

26 Numbers of The Interpreter $1.00 

Genesis 3.00 

Revelation 2.00 

Ten Commandlnents 50 

Ruth 50 

All in One Order for $6.00 

UNPUBLISHED BOOKS 

Deus-Homo; Paradise; The Nibelung Ring; Parsifal; 
The Song Celestial; The Light of Asia; The Odyssey; 
Jerusalem, The Holy City. Any of these Books can be 
furnished in Mss. by special -arrangement. 

THE MAHABHARATA. 

The largest and most wonderful Book in all the' 
"woTld will be for some time to come the chief subject 
for study at Mahanain. It will be published in 100 
parts wuth a key to its meaning in an introductory 
Essay and explanatory Notes with each number. 

The first number will be issued in typewritten form. 

It is desired in this connection to interest several 
students on a co-operative basis. Terms for this and 
subscription to the Work can be arranged either by 
personal interview or correspondence with either Geo. 
Chainey, Burnett, Cal., or Charles Gardner, 943 Fourth 
Street, San Diego, Cal.. 

92 



The following testimonmls are but a few from many 
eimilar ones as witnesses of the value of these Writ* 
ings. 

"The Unsealed Bible" is simply sublime. It is capti- 
vating captivity. It is soul entrancing. I regard your 
Writings as the greatest light that has yet shone on 
us in all the Ages. — B. B. Phipps. 

(Mr. Phipps is a retired minister). 

Taking your Writings, big and large, there is noth- 
ing in all literature that yields so deep a joy. — H. Y. 
Kussell. 

(Retired Major in U. S. Army). 

My Dear Dr. Chainey: 

I wish you would visit India and help us. I have a 
little cottage in a suburb of Benares, I shall be glad 
to place at your disposal. 

The Anagharika Dhamapala. 



93 



lu 



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